俱舍論記 17.146

17.146

「又業障中至故此不說」者，先明障廢立。於業障中，理亦應說餘決定業，謂餘一切定感惡趣。以聖不生三惡趣故，聖亦不受卵生、濕生。雖復亦有卵生、濕生得入聖道，如世羅等，必無得聖受彼二生。得聖已去不受女身，雖有女人能入聖道，若得聖已必更不受女人之身。得聖已去，於欲界中決定不受第八有身，及色、無色一處二生等。諸未說者，皆等以收。有如是等諸決定業，亦能為障令不入聖，亦應說在業障中收。然若有業由五因緣易見易知，此中偏說，謂處等五。於諸業中唯無間業具此五種，易見易知，是故別說。餘業不然，故此不說。處等五者，《正理》四十三釋云「《毘婆沙》說此五因緣易見易知，說為業障。謂處、趣、生、果及補特伽羅。處謂此五定以母等為所起處。趣謂此五定以地獄為所趣故。生謂此五定無間生感異熟故。果謂此五決定能招非愛果故。補特伽羅謂此五逆依行重惑，補特伽羅共了此人能害母等。餘業不爾，不立為障。」又《婆沙》一百一十五，於此五中不說處，加自性。故彼論云「自性故者，謂此五種性是決定極重惡業。」餘四同此論。

"Moreover, within the obstacle of karma: Up to: Therefore this is not stated": First, clarifying the inclusion and exclusion of obstacles. Within the obstacle of karma, in principle one should also mention other determinate karmas, meaning all other [karmas] that determinately lead to bad destinies. Because a noble one is not born in the three bad destinies, a noble one also does not take egg-birth or moisture-birth. Although there are also those born from eggs or moisture who attain entry into the noble path, such as Śaila and others, there is definitely no attaining of noble status and then taking those two kinds of birth. Having attained noble status, one does not take a female body; although there are women who can enter the noble path, if one has already attained noble status, one definitely will not again take the body of a woman. Having attained noble status, within the desire realm one definitely does not take an eighth existence, nor two rebirths in a single station of the form or formless realms, and so forth. All that are not mentioned are included by 'and so forth'. Such determinate karmas also can act as obstacles so that one does not enter the noble [path], and they should also be stated as included within the obstacle of karma. However, if there are karmas that through five causal conditions are easily seen and easily known, they are specifically stated here, namely the five beginning with the locus. Among all karmas, only immediate (ānantarya) karmas possess these five kinds, being easily seen and easily known, and are therefore separately stated. Other karmas are not like this, so they are not stated here. Regarding the five beginning with locus, Nyāyānusāra 43 explains: "The Vibhāṣā states that these five causal conditions are easily seen and easily known, and are stated to be the obstacle of karma. They are locus, destiny, birth, fruit, and person (pudgala). 'Locus' means that these five determinately take the mother and so forth as their locus of arising. 'Destiny' means that these five determinately take hell as their destination. 'Birth' means that these five determinately bring about ripening in the immediately following birth. 'Fruit' means that these five determinately are able to bring about an undesirable fruit. 'Person' means that these five immediate [crimes] depend on the practice of heavy afflictions, and people generally understand that this person is able to kill the mother and so forth. Other karmas are not like this and are not established as obstacles." Furthermore, Vibhāṣā 115 does not mention 'locus' among these five, and adds 'intrinsic nature' (svabhāva). Therefore that treatise says: "'By intrinsic nature' means that these five kinds are inherently determinate, extremely heavy evil karmas." The remaining four are the same as this treatise.